So in my life as a monk, I've given many, many, many, many, many, many dhamma talks. But I think there is one subject, one is the title, which I haven't given yet. So I discussed this at the tea time with one of the monks. And they said, there will be a good opportunity to talk about this. So this evening's talk is going to be about the Abhidhamma. Oh, yes. But obviously, you know me. It's the real abhidhamma. I just came back from Sri Lanka and I've got a good following over there, and we're very well respected. I just came back from Sri Lanka and I've got a good following over there and we're very well respected. And even before I remember just when somebody asked me that question, did the Buddha teach the abhidhamma. And I replied not in the way that we understand it these days, not as a series of books. And the reason behind that is that, in the Gulissani sutta, that's number 69 in the Majjima nikaya. It's lovely, if people actually read those suttas, and then you start to question some of the things you've been taught. And you see it with your own eyes, a decent translation. The Gulissani was a forest monk, and being a forest monk, the Buddha taught him about some of the responsibilities and duties of a forest monk. And one of those was being a forest monk, he should basically know very well the abhidhamma and the abhivinaya, even more so, than the monks who live in the towns and cities. And I kind of like that statement, because not only does that mention the abhidhamma by the Lord Buddha. By the Buddha, it also mentions the abhivinaya, together. And we all know the dhamma vinaya is just the basic teachings of the Buddha. And these days, you know, that we have this idea of an abhidhamma, but where did the abhivinaya go? And really the abhidhamma and the abhivinaya, this is supposed to be well known, even better known by the forest monks than the city monks. So what does this mean? It should become obvious to you, that anyone who lives in the forest, what do you do? What do you have? What signifies you much more than any monastic monk or nun living in town? What differentiates you from the city dwelling monks and nuns, is the fact you live in more simplicity, in more seclusion, just more restraint. And this is one of the reasons why the abhivinaya, you can understand what it means. It's not just keeping your precepts, it's more than that. It's understanding almost like deeper into what the precepts are therefore. Now, they are almost, what do you call it, deeper precepts. And those deeper precepts, it's not like a sense of rules. I would translate that as like the sensory strength, and understanding what those rules are all about. And one of the questions, which I was asked in Sri Lanka, was about the bikkhunis and about the who pays respect to who. And some people say, oh, Gao Dhamma says that, even a bikkhuni, just ordained 100 years to show, pay respect to a monk who was just ordained that day. What else does the vinaya say? And I mentioned one of the most inspiring stories of Venerable Sari-putta, the wisest monk, next to the Buddha himself. And Sari-putta, he went on arms round this morning, and a little novice monk came out to him, and said. No, you're not properly dressed. One of his robes was slipping down. And this was just a small little squirt of a novice. You know what, that word squirt me into me, just tiny fellow. And but, instead of just saying, who are you to tell me, Sari-putta just looked to see if it was true or not. And Sari-putta looked to his robe, and the novice was white, and said, you're correct. And so Sari-puta went behind a bush, adjusted his robes, and then came out, and did actually know to the little novice put his hands up together, which is, you know, we're not supposed to do that, Are we? And called the little novice his teacher. The great wise Sari-putta say, ‘thank you teacher.’ And that's actually something which you can see. I would call that abhi-vinaya, a deeper understanding and interpretation of rules, to what's really appropriate. and it's not, it is going against some of the customs that I was taught, but nevertheless, it's actually doing something which I think will be in line with the purposes of things like vinaya. One of those purposes which I often emphasize, why have we got vinaya, why have we got all these rules, or what we're supposed to do with them. And it's not just to restrain your own defilements, two of those points which I take very seriously, it is to inspire faith, saddha, in those without faith, without sort of understanding what Buddhism is. and to increase the faith, the confidence in those who have faith already, but just want that saddha, that bala, that indriya to actually increase. and so sometimes you see some of the things which are done, is that going to increase the faith of the people who support us, who come so often? Just like two of the those people who came today, and just imagine this like Doy and her daughter, who I remember going to their houses on bin about 40 years ago. I know it's 40 years, because you know, just went there anniversary. The first time I came here we used to go to their house once a week just to get some rice and some, I think it was just a quite a mild curry on top. And that was our meal for the day. now they come here to offer food every day, so not every day, every week. And there's an amazing amount of gratitude I have for them, that respect, that all those years they've been supporting this monastery. and they don't ask for much, all they ask for is a bit of chanting and a lottery number, I don't give them the lottery number, I just give them the chanting to do. But nevertheless, you know, they're just so faithful. That inspires me. this inspires me to be a good monk, to be deserving. And that becomes part of why the abhivinaya is there. We're keeping these rules and regulations, and more than that, because you know, there are some things which doesn't break the regulations. And you think, oh, it's not really breaking the rules, what I call the loopholes. If those loopholes are there in order to get around some obstacles which just prevent you doing your duties as a monk, fair enough. And if there are obstacles which really are not in the loopholes which just allow you to indulge, then that's not really right. And if people found out, they would be lose their faith. And I've been around long enough to see people lose their faith in monks and nuns, and to see what that does to a person. and these are really wonderful people. I'm lucky they never happened to me when I was a young seeker after truth. fortunately, even at what put up a deeper, you know, there was one of the monks, there was only a young monk. And apparently the other laypeople who was there, they told me that, you know, that they went for a, to buy some cakes in a tea shop in the afternoon, just maybe a five minute walk from what put up a deeper temple when it was in a sheen in Richmond. and I really surprised when they walked into this tea shop. They found what was in the afternoon, about 3 or 4 o'clock in the afternoon, they found one of the monks in there in front of a big slab of cake. Poor monk was very, very embarrassed, he was breaking his rues. so that sort of stuff, you know, that was all you could find. the more senior monks seemed to be a bit more restrained. so those are the ones who went to learn some meditation from. but nevertheless, you can see what that does. one of the other places I used to go to, to meditate, was this monastery in the south of Scotland called Samilin. it was started by Trungpa, the one who went over to the United States eventually. and the one who was looking after it, one of his deputies was this monk called Akong Rinpoche. And when I first went there, and he looked quite impressive, I was going to say impressive monk. but when I went to stay there for a week or two, I noticed that at 5 pm, he changed out of his robes into a suit, and then got in his mini car and drove off to Dunfermeling, where his house was with his English wife. He wasn't sort of hiding it, he was like a nine to five monk. and I just couldn't understand how he could do that. I was knew enough about Buddhism by that then to know that if you're a monk, you're a monk. If you're a teacher and following the path of Buddhism, then you should be a proper monk. But nevertheless, you know, that later on you learn from someone like Ajahn Chah, who's great at Abhivinaya. He really understood this. It's not just keeping rules. It's more than that. He said, let's just know where restraint lies and where you have to be kind of strict, even more strict than the roles. and even less, we can't understand less strict, but you know some loopholes, so you can make use of those. That's what Ajahn Chah would do. and so that taught me and tried to keep up with that these days. Now why are these rules here? and they know they are to inspire others. we've done a pretty good job on that over these years and to restrain your own defilements at the same time. more than the 227 rules, there's other things. I could do this, but I decide not to. So those Abhivinaya have sensed restraint. this is what allows you to exist as a monk in a positive way. okay, so the last week, I had a wonderful time over in Sri Lanka. the teaching and the meditation was all fine and no problems anywhere except of course, you know when I got the flight back home, I wasn't allowed to board the flight. I was delayed by the ground staff, not the ground staff, by the people in the VIP lounge. and this is my advice to you, please monks, don't go in the VIP lounge because it doesn't mean very important person. It means very insignificant person. you're more chance of catching your flight in, just waiting outside, which you normally do. But nevertheless, I remember afterwards, you know, that one of the, you had to have one of the soldiers accompany you from the VIP lounge up into the main area and then back again when they wouldn't allow you on the flight. and so I remember this, you know, Sri Lankan man, he's a soldier and he said, how do you feel, Ajahn Brahm? I said, I feel tired, but I don't of course feel angry because for a long time you've known me, you don't get angry and I had a light to get angry. Did I? a lay person would have. But then he said, no, I'm a monk. my Abhivinaya says that if there's any ill will, which I felt I was too tired to feel ill will, and I said, no, I won't get angry. I said, just feel tired, that's all. and so that kind of inspires them. you know, you're not sort of acting like a lay person. You're acting like a monk. many people just respect that. and that's actually how you behave. That's an example of abhivinaya, sense restraint, and just, you know, talking restraint, sometimes it's nice to be quiet. and so anyway, that's like abhivinaya, that sense restraint and of course, you know, the last week, you know, things don't go the way you expect them to go. and so I have been really quite tired, but then even just this afternoon, just a lot of work going on, you know, in my kuti that poured internet has been on almost all the time with emails and questions. I've got to get this all finished as best I can before Friday morning when I go to Thailand. and all that stuff and summer is really important. so all that stuff to do and I managed to get an hour in my cave this afternoon, you know, just to meditate. and honestly, I just can't believe, I do believe obviously, but it always surprises me. you just get an hour's quiet time, meditation in the cave when no one disturbs you. and you start off really tired. you want to do one more doing this one, maybe I should sleep, but no, enough of sleep. you meditate instead. I noticed sometimes this time I thought maybe it was because I knew I had to get some energy up. I was just, you know, I don't want to give a lot of talk to you this evening. try not to because there's no talk last week and the week before. It might be any talk next week either because I'll be in Thailand. So I really care to try and inspire. so I did put that maybe a little bit extra energy into the meditation just before tea time. and I hope that some of you saw that you know, you had more energy, more alive, you know, crap more jokes, innovate a bit more. and that's what I always find. The meditation saves my life again and again and again. and that's why I share it with others to save yours. and obviously just learning just how to be able to watch the mind, to get the mindfulness strong first of all. Something I learned a long time ago, if your mindfulness is not established as a priority, which is my preferred translation, it might prefer translation because I spent too many years wasting time not establishing mindfulness first and then just go straight onto the breath or something else and just wandering off all over the place. and establish the mindfulness first. then you're on the ball literally paying attention and it's fun. you get joy. you get energy. and that energy is joy as everybody knows. and once that starts to happen, you can focus the mind. If you want to focus the mind, you can stay on the breath. you can restrain the mind not through force but through the wisdom and realizing if I stay on this, it's much more pleasant. I don't have to think of those other things which I'm supposed to do next. Let's leave them alone for another time. That's why you get these wonderful sayings, never do today what you can put off until tomorrow because you might die tonight. It's going to happen one day. But anyway, it's a good excuse to actually to leave other things alone and give more importance, more priority to just being in this moment, being peaceful, being with the breathing. and there are some times over in Sri Lanka, people say, are there any other meditation objects other than the breath? I said, of course there are. but to me, the Buddha focused on the breath more than anything else. And one of the reasons is because it's a natural form of meditation. If you look at the idea that the breath, sorry, that meditation is making a transition, meditation is making a transition, being aware of this world with its five senses, the so-called kama loka, that's K long A loka, instead of K A double M A. The words come to sound the same but obviously mean different things. to be able to make a transition from kama loka to the world of the mind, to be able to restrain the five senses and all the thoughts and ideas which emanate from the five senses, to basically subdue those five senses or better than subdue to restrain them. and this is just what happens. you know, you become aware of the breathing. Why? Because it's like a stepping stone in a river. It's hard to jump right across the river in one leap. So you just go to the stepping stone in the middle of the river, the breathing. that's what happens naturally when a person starts to subdue the five senses. one thing which is on the inside of you is your breathing. It's also your heartbeat but the heartbeat is very difficult to deal with. So the breathing is beautiful because once you are aware of it, it becomes softer and more peaceful. you use less oxygen because you're not doing so much and it's not just the physical activity, it's also thinking, takes up a lot of oxygen. And if you're just watching a breath go in and go out. Go in and go out. It's very peaceful. It lowers the metabolism. and the only thing is as long as a person is wise enough to enjoy the breath instead of rebelling against it, instead of finding thought with it, appreciating it. and soon you start to notice there's no two breaths that have ever been the same. soon it starts to look beautiful. now I mentioned that years and years and years ago it's an important part of the meditation. sometimes I call it a pivot point in meditation. You get to the delight and you can know the delight in your breathing. And that means the mind doesn't wander off anymore. If you try to force your attention on the breathing, of course it will just disappear because you're using force and energy. The mind will rebel. So when it's enjoying what it's doing, it stays there, no effort. so it becomes even more still. and of course that means you transition from the physical feeling of the breath and the mental feeling of the breath and then to nimittas, you're on the other side able to still access Jhana. It's pretty easy from there. and so this is one of the reasons why that a forest monk shouldn't know Abhidhamma. the deeper Dhamma of how to overcome the five senses and to stay with the sixth sense. those deeper experiences which may not be said specifically in the suttas. when the suttas don't contradict them, it's your experience, the trial and error, all these things which you've experienced over those years. And simple things. Too many people are concerned about their posture. how you're supposed to sit and I don't know how many people they would do so much better if they could sit in a chair. and if there is a chair and you do better meditation in a chair, why not? I'm not a hypocrite. I just enjoy sitting on a cross-legged. I've been doing this for too long. my legs know what to do and they're comfortable sitting cross-legged like I do here. but you also know those stories. this is Abhidhamma that is not absolutely necessary to sit cross-legged or the back straight. I always quote that time when I just had that scrub typhus and just after coming out of a deep meditation, just looking at my posture. It was the craziest posture I could ever imagine. No way can I think anyone can get into deep meditation that way. but I just had that experience. It was real. That's what we mean by Abhidhamma. Stuff you can't read in a book but it gives you the deeper understanding of what posture is all about and why you do not need. so think you're indulging. I don't know how many people when I was in Sri Lanka were asking. but I tell them, if you get into say even delightful breathing, you're enjoying the meditation, isn't that dangerous? You're going to get attached. And this is a fear which people have. They feel that monks and nuns should always be miserable. I refuse. and I hope you refuse too. wipe that smile off of face. this is about dukkha. obviously you're just indulging yourself. people are doing that and saying that for years. and just it's wonderful just to say, well look, that doesn't work. that type of posture is going to be negative. you don't defeat Mara by kicking his butt to use local language. you defeat Mara by wisdom. I know you Mara and Mara just leaves yesterday. The nun knows me, the monk knows me and just departs, not through force. I love those that Abhidhamma have meditating with joy and with gentleness little things Abhidhamma. I don't know why. People just don't focus on simple things like eightfold path. And that second fact of the eightfold path which I keep on going on about, and the reason I go on about it is because that informed me so much about many of the mistakes which people made in their meditation and why it is your meditation and the eightfold path. For some people they are just, you know, countering each other. And the eightfold path, number two, is come from a mind of letting go renunciation. Ajahn Cha used to focus on that. He said, you're meditating not to get anything, not to attain. You're meditating to let go of things, to disappear, to get lost in the sense of your sense of identity gets lost. And with that sometimes you can hear that, but then you won't practice it like that. I was meditating to get Jhana. I was meditating to get enlightened. I was proud of how Deep I will go And you ask the other questions. How's your meditation? Oh, that's an ethic and some have you heard conversations like that? Somebody comes in and said, ah, on this retreat I broke through and become a stream winner. stream winning, I got that the first afternoon. Come on. and always comparing who's got the most psychic powers. I still remember one of the early days of coming here to Perth. and Ajahn Cha was doing most of the teaching and the talking. I was being this attendant sitting next to him. But remember this kid coming. It was maybe about 11 or 12. And he sat in front of Ajahn Chah and Cha said, OK, how much? And Ajahn Chah, how much what? How many inches? We talked about how many inches? How many feet? I think we're talking about, look, how much can you levitate? He's only about eleven or twelve years old kid. How far can you levitate? As if that it's like the Olympic high jump. And your measure of your success as a monk or as a nun is how much you can lift up into the air. It's only ridiculous, but sometimes the why do even people think like that. How long can you meditate for? You know sometimes, you know, just as a joke, we could have the meditation of Buddhist Olympic games. There'd be very different. Who? Not boring. Who can meditate the longest? Who can read minds the best? Who can hear sounds the furthest away? And of course, I think all of you know that is nothing to do with Buddhism. That's counter to Buddhism. It may impress people, but it just makes them more impressed in your big sense of ego and self. It's something completely different what we're doing here. The Abi Dhamma, which Forest Monks learned, is how to disappear, how to vanish. Ajan Chah, I used to say that one of his favourite residences was this cave at Tham Sang Pet, just outside of Mughta Han. I remember seeing it once when it was still, as he described it, it was a simple cave, but he liked it because it had two entrances. A little window in the middle, like a hole in the stone. So he could see if somebody was coming to visit. If he were coming in one door, he would escape through the other door. He said that, I'll be honest. I remember him saying that. That's why he loved it so much. He could always have some solitude. He became in the other door. He'd escape from the first door. His solitude was really important to him, not being a big star, but being peaceful alone a lot of the time. It's important for everybody, no matter how seen you are, Even the Buddha took time off on retreats. That was inspirational because people saw the example. That's why it's Abhi Dhamma and Abhi Vinaya. And so, after a while, the forest monks know it the importance of when to serve, I went to retire and disappear. That's actually a great teaching which we can share with the world. I did a couple of business conferences. I was actually quite surprised there were some people running companies over in Sri Lanka who are very good at their job and they've got their own little companies which are very wealthy. They're just a bit afraid of just where that money is going to. They're trying to help out doing charity work to poor people, but there's so many people in Sri Lanka and just some small entrepreneurs doing really well in life They're staying in Sri Lanka and trying to help as best they possibly can. But not everybody is in poverty and these are good people, just basically entrepreneurs. So anyway, just seeing that, you can actually see what can inspire them. Little things like how to take time off so that they can take a rest every now and again. That's a common question is when you get feel stressed out, go back to your heart or the cupboard. The cupboard's all over the place. So throw things out of the cupboard and sit in the cupboard and hide by Ajahn Chah. Like I should do more of, I must admit, but nevertheless, that is inspirational for people. That's abhivinaya that you aren't just disappearing. You're not doing your service, you're resting, energizing yourself, getting yourself ready for the next job you have to do. And of course, that's what I was doing this afternoon. Brilliant. There's some of the talks which I gave, I'm just really hard. Not because I haven't got anything to say, but it's because you're really, really, really tired and you've got to give a talk, so you give some sort of talk. It's not with the oomph which you get after you've done a decent meditation, that type of abhidhamma. Many of you, I hope nuns and monks will be teachers. If you do become teachers, you've got the gift of the gab as they say. Then please do some really nice meditation so you're not only energizing yourself, but people feel that the dumb is coming from the best place. That's the other thing which I don't know why you get invited to give all these places to give talks. And sometimes I've been giving retreats, I think, three times I think now I'm banned away, but maybe four, I'm not quite sure. Why don't you just play the old tapes? Some of those early talks I really put a lot of energy into them and they should be really good talks. Why do I have to come all the way over here to Sri Lanka and just go all the way back again and just to give talks which I've already given before. And of course the answer is it's not just the information. Each one of you here has got enough information, you know that. It's just getting the inspiration, getting the dumber to come alive and real and powerful. Some of the stories Ajahn Chah would say he'd heard it so many times but every now and again he'd send him in such a way, wow, you really got inspired. And I know what happens when you get inspired. That time when Ajahn Chah gave the talk a walk by Nanachat, and he came for his sauna, and I just went around the back of the hall and sat down. I've been listening to Ajahn Chah for an hour or two and I sat down, no cushions, just on the hard concrete which wasn't even. And just blissed out for a couple of hours and then came out afterwards and that's when Ajahn Chah gave me that wonderful teaching. You know just Brahmavamso, I don't know, stupid me. If anyone asked you that question. again the answer says there's nothing. There's nothing. Why me or I? Those sorts of interactions, and that really is Abhi Dhamma. Have you read that in any books anywhere where the Buddha just asked so poor to why? So poor to have said I don't know. But that was just great. And I wrote my own little teaching from a great master and that's my share with everybody. And that's what you really mean by Abi Dhamma. All the little things which you've seen and heard which takes this teaching deeper makes it more powerful, more meaningful, more alive, more inspirational. And that inspiration is tremendous. When people would ask me why do we give Dhamma to monks? To nuns. Why? That's what anchors a poor country. Can't we give it just to poor people instead of monks and nuns? And the answer was I quoted the story of Visaka and the Buddha's chief female disciple. She went up to the Buddha after the story, servant, don't invite the monks to Dana. And the servants came to the monastery, all they saw was a bunch of naked men. She thought she'd gone to the wrong place. She went back to Visaka and said there's no monks in there. All there is just naked people because the monks had taken off the robes to bathe in a very heavy rainstorm. Visaka was smiling now to no go back. And when she went back there the monks had finished their bath in the rain. And just they came to her house for the Dana. And then Visaka asked her, I think she told, went to your monastery and all the monks were naked bathing. And she said can I please have the privilege of offering rainy season bathing robes to all the monks in this monastery when they arrive, just me. And also other bathing robes to the bikkhunis as well. And while I'm at it, when monks or nuns come from the first time, they just visit and they come into this place. They may not know where to go for alms. Can they come to my house the first time? And I feed them. And also the last time before they go in a journey somewhere. So I can offer them requisites for the journey. And the things they may need, like an extra bag or some needle and thread or something to do something, all like strainer for the water. And while I'm at it, can I also offer medicines to any sick monks or nuns. And look after those monks and nuns who are looking after the sick. I think that's all she asked for, wasn't it? It's enough. Just me she said, no one else. And everybody said, why? And there's a great answer. It's not just saying no, it's being selfish. It said the Buddha said, why? And we saw her go this beautiful answer. He said, well then I will know that any monk or nun who gets any deep meditations in this monastery during the rains, I would have fed them. I'd have given them a rainy season bathing cloth, any monk or nun. And I remember that they were going to be such inspiration that my meditation would improve enormously. And the Buddha said, wow, well done. I don't know if he would record him and say, well, but I wouldn't be surprised. But how well you've understood Dhamma. You don't just get really nice meditation and deep insights through effort. Or just through time, meditating, meditating, meditating, it gets an inspiration, that joy. That really just takes your motivation way beyond where Marukengo. And you get these great meditations, you're inspired, wow. You understand why we have things like generosity, why we do this stuff. And that understands the Abhidhamma and the Abhivinaya of being a great forest monk or forest nun. To me that's the Abhidhamma. Books. I mean, you know what I think about books, I write too many. Books, books, books. That was the Japanese monk. I never forget him. Came to UK, saw him at the Thai Buddhist monastery or temple, Wat Buddha Baddipa. He could hardly speak any English. I'd have a translator for everything. And when sort of travelling different parts of UK, when he came back to Wat Buddha Baddipa again, I was there both times so I can confirm this. They asked him, Venerable, what do you think of Buddhism in UK? And the most articulate answer, I've never forgotten it. Books, books, books, too many, too many, too many, dustbin, dustbin, dustbin. I don't think sort of an English great PhD from Cambridge University could have answered any better. Beautiful. And it struck home now. What was he really saying? Yeah, we've got the books of Abhidhamma. Does that really make you deeper in understanding? You know what the Buddha was really teaching and why? Does it really relate to what Abhivinaya is? This beautiful teachings of restraint, of why we are restraining ourselves, when and what the purpose is to inspire others, inspire ourselves to make the faith in this path even more beautiful. There was this one monk, well it's not Abhidhamma, Abhivinaya. It was one monk when the first monks who went to UK staying at the Hampstead vihara. He read that in the cold weather, the time of snow, so it actually says in the Vinaya, the Buddha would go outside and just survive the night in his three robes. That's all, nothing else. So this monk being in the Hampstead vihara, which is just a short walk away from Hampstead Heath, and it was in the winter time, it was snowing, so he thought if the Buddha could do it, why not I? So he went out there and spent all night in the snow just with his antra vasaka, utara sangha and sanghati. Amazing feat of endurance. Did that inspire the lay people? Was that a good example of Abhivinaya? No. He had to be taken to the hospital the following morning, he had pneumonia. One of the monks is still a monk now over in the UK. He decided to cross his legs and not move and meditate all night. From the time the sun went down to the time the sun went up the following morning. With no moving at all, it was cross his legs, right I'm going to stay like this not moving. You know what happened to him? Double knee reconstruction. What's next? I think that's enough. Did that inspire the lay community? Of course not. They got sort of dis-inspired by the monks who just didn't know the right amounts. Real restraints is something much deeper. You're doing this not to retain things but to let things go, to disappear not be so some. Oh, okay the next one, fasting, fasting for 40 days. You know who did that? Jesus. Jesus. That was C. Bart Harsett. then he disrobed. is that inspiring? Jesus got crucified. Now we don't go that far. Maybe Make exceptions. No, you don't do that. So you can actually see sort of what Abhi Dhamma really means. And it's Abhi Dhamma. You can't put down in a book. You put it down in a book, you lose it. Abhi Dhamma is something much deeper. And what Ajahn Chah would actually say, and just quite a bit more ready so he goes again. You know he just said something simple. He said sometimes that people criticize him for saying different things on different occasions. He said because he teaches the person, every person is eating too much, you tell them to eat less. If they're eating too little, you tell them to eat more. I always told you that I was a thin monk, so much that when I went to visit Ajahn Mahabua, Ajahn Mahabua, when he started eating, everybody else could start eating. When he finished, everybody else had to finish. So it's amazing just how fast his disciples would eat. And the first day I was there, I was trying to keep up with everything, fitting. And then when he finished, he looked at me and he said, you keep on eating. Carry on. I was very obedient. I followed his advice, because that's how good people teach. They teach the individual. They teach the person, address it to the person. That is also Abhi Dhamma. When you put it in a book, it becomes obligatory for everybody. You put it in, sort of just words. You know, from teacher to disciple, it's much more powerful and much more inspiring. So anyway, that's enough for this evening. For some of you, but some of you can stay because the teachings are for not for everybody. No, you can all go. Sadhu, sadhu, sadhu, anumodami, Very good.